#epithetes

Pt.1

EPEKOOS - [Επεκοος] - Attentive

This epithet means in a very general sense "listening", and contextually "listening to prayer".

More than an epithet, it was a formula widely used in Ancient Greece for prayers, deep wishes and supplicating requests.

Several sites bear witness to this: anatomical ex-votos, more precisely parts of human faces such as eyes, ears and more occasionally the mouth can be found as offerings.

Epigraphically, the epithet is also found in inscribed formulas: "may she/he listen to his/her/my voice" as a thank you.

Votive plaque with three eyes, limestone, Louvre Museum, Paris, France.

Painted votive plaque dedicated to Theos Hypsistos, limestone, Louvre Museum, Paris, France.

Votive plaque with three eyes, limestone, Louvre Museum, Paris, France.

Votive Ear, Metropolitan Museum of Art.

Votive plaque with two ears, limestone, Pitt Rivers Museum, Oxford, UK.

Sometimes isolated, sometimes in pairs or even associated with each other, the archaeological finds that bring back these ex-votos come in particular from ancient cities of the Cypriot valley: Chytri, Voni Arsos, Tamassos, Idalion, Mathiatis, Kition.

Moreover, on the same site, there were in fact ex-votos of two different peoples: Greeks and Phoenicians. These two peoples have historically succeeded each other: first, the Phoenicians from 1200 BC to 322 BC, then in a second time, the Greeks, following the conquest of the region by Alexander the Great.

Nevertheless, the main stakes of these offerings reflect the same interfaces between believers and deities for both peoples. The offering was the image either of the "organ" solicited from the deity (more precisely, the meaning: listening, seeing), or of a diseased organ represented to the deity in the optisue of a healing. This is particularly the case in the Asclepieia. Moreover, in this conjuncture, the image could just as well be given after the fact, as a thank you.

Sources:

Inscriptions, votive ears and eyes: do the Gods of Cyprus listen and look ? - Anna Cannavo and Hélène Le Meaux (2021)

Listening to the Epekooi Gods in Egypt and the Aegean Islands in the Hellenistic Period: Sanctuaries and Agents - Thomas Galoppin and Sylvain Lebreton (2021)

Dedications without Palmyran theonym -Aleksandra Kubiak-Schneider (2021)

Uoregon : Greek-Romance religions / archives - Greek terms

Recently my friend Eli, with whom I share our accounts related to Hestia, started publishing a series of posts on Hestia's epithets and epicleses ! So here's the first of a long list 🧡

AEIPARTHENOS - [Αειπάρθενος] - Always Virgin/Eternal Virgin

This term means "always virgin" / "eternal virgin". Reference must be made to the virginity of the Goddess, notably in the Homeric hymn to Aphrodite.

In the latter, he recounts that the goddess was requested by Apollo and Poseidon. Following this, Hestia swore on the Styx, hand on Zeus' head, to remain a virgin forever.

"[...] The third one not to take pleasure in the things done by Aphrodite is that young Maiden full of aidôs, Hestia, who was the first-born child of Kronos, the one with the crooked mêtis, as well as the last and youngest, through the Will of Zeus, holder of the aegis.  She was the Lady who was wooed by Poseidon and Apollo. But she was quite unwilling, and she firmly refused. She had sworn a great oath, and what she said became what really happened. She swore, as she touched the head of her father Zeus, the aegis-bearer, that she would be a virgin for all days to come, that illustrious goddess. And to her Father Zeus gave a beautiful honor, as a compensating substitute for marriage. She is seated in the middle of the house, getting the richest portion. And in all the temples of the gods she has a share in the tîmê. Among all the mortals, she is the senior goddess. "

⚠️WARNING⚠️

Short clarification besides which seems essential to me on this subject there: virginity is a societal concept (to my dismay). Like many concepts, it was, and still is, a concept instrumentalized by the armed hand of patriarchy.

Second clarification, more contextual: the priesthood towards virgin Goddesses was associated, and still is, with explicit virginity. Again, this is wrong information, or at least not quite right.

By excluding the fact that the priesthood fell within an orthopraxic function, the 'virginity' which was conditioned upon them only lasted for the duration of the priesthood.

Moreover, if we look at the Romans, we note that the Vestals are selected between 6 and 10 years (for a duration of 30 years in total). The rites of marriage were consummated earlier compared to a contemporary vision, and even under the prism of an ancient temporality, they were not alluded to at that age.

To go futher

The term is not unique to Hestia in the time of paganism (used for example for Dikée), it is even used after the time of the expansion of the primitive Christian religion and will become frequently associated with the Virgin Mary.

Sources:

Mary the 'Ever-Virgin" (2022) - Z.K. Parker

Mediterranees.net > Antiquity > Mythology and religion

Hal

Hal Science

Wikipedia

Jstor

Boulaia [Βουλαία] – “of the Boulē”

The term Boulē refers to a restricted assembly of citizens responsible for the laws of the city. Its name is generally translated as “Council,” and more rarely as “Senate.” As the epithet indicates, Hestia Boulaia [Βουλαία] refers to her political role within the boulē. To understand this epithet, it is first necessary to define the terms boulē and bouleutērion. This introduction allows us to grasp the functions associated with this epithet, before refining the analysis through case studies that illustrate the diversity of roles involved.

The term Boulē [Βουλή] is generally translated as “council” or “senate,” but its essential meaning is that of a political assembly. Composed of citizens, it was responsible for the laws governing the city. In its internal deliberations, the boulē was always presided over by a ղեկավար body, often held by the prytaneis. Just as the prytaneis met in the prytaneion, the bouleutai [βουλευταί] (council members) met in the bouleutērion [βουλευτήριον]. The term itself derives from the verb bouleuō, meaning “to deliberate” or “to take counsel.”

Returning to the epithet itself, it is most commonly associated with two deities: Zeus and Hestia, who are often linked together. As for the functioning of the institution, although there was a common structural basis for all bouleutēria, each had its own particular features, much like the prytaneia.

During the Classical period and up to the height of the Hellenistic era, bouleutēria broadly functioned along the lines of that of Athens. Sacrifices to the deities of the bouleutērion were carried out by specific commissions, and in their absence, by the secretary of the prytaneion. It is also important to note the political symbolism of the bouleutēria, whose functions could rival those of the prytaneia. At times, they could even host functions of a royal character, although these were more often associated with the prytaneion or dedicated temples. Like the prytaneia, bouleutēria evolved over time, particularly from the 2nd century BCE onward. Meetings that had previously been limited to small groups developed into banquets and open rituals, sometimes drawing on traditions that extended beyond earlier practices. Celebrations could be inspired by heroic epics or by benefactors of the city, as in the case of Kyme in Aeolis between 130 and 100 BCE, following significant donations by the benefactress Achippē.

Other cities granted similar distinctions. At Priene, citizens who distinguished themselves politically or philosophically could receive an honorary title granting them the right to dine in the prytaneion and in the sanctuary of Poseidon Helikonios, and to participate in the rites and sacrifices performed by the council. This distinction was symbolized by the awarding of the crown of Hestia Boulaia. Once again, this illustrates that the relationship between these two political institutions was both competitive and complementary. The bouleutērion of Priene, dating to around 200 BCE, is one of the best-preserved examples; its architecture resembles a small theater capable of accommodating around 600 people.

The bouleutērion of Eleusis also displays distinctive features. Known especially for the Eleusinian Mysteries, the boulē there played a role connected to these rites: on the day following the celebrations, it received a report at the Eleusinion concerning the events that had taken place.

At Ephesus, the presence of Hestia Boulaia is attested in two locations: first, in the bouleutērion built around 150 CE, and second, at the heart of the prytaneion. This dual presence confirms the close relationship between these two institutions. The council at Ephesus consisted of 300 bouleutai drawn from the city’s elite, evenly distributed among the tribes, although the building itself could accommodate up to 1,400 people. Like that of Priene, its architecture took the form of a Greek theater.

Eli took the liberty of bringing together the research of these epiclesis in a single essay. The justification for this choice is explained by the proximity and the epigraphic and semantic interweaving of the 3 attributes.

Sorry if the translation of technical term is wrong, I did my best to translate from Ancient Greek to French and then to English :')

PHAMIA - [Φαμία] - Notoriety/Popularity

TAMIA - [ταμία] - Treasurer / Administers the household

DEMIE - [Δημίη] - Of the people

The epiclesis Tamia [ταμία] refers to the treasury, and the administration / general stewardship of the household. 

The epiclesis Phamia [Φαμία] refers to the popularity of her role here, represented within the public home, and consequently takes up the characteristics of the above epiclesis which, by the way, is a direct successor. Its spelling would also eventually be inspired by the term phemy [φημι], meaning speech in the sense of a political instrument like rhetoric for example.

The epiclesis Dèmiè [Δημίη], means of the people. More precisely, it is an epiclesis derived from the Greek word damosios [ δαμόσιος ] which could be translated as 'public'. Once again, the title refers to the facet on a community scale. 

It is also for this reason that these 3 epithets are represented under the same general contextual field: not that of the hearth of a private Oikos, but that of the public hearth, which the city in general holds within a tholos  (in the architecture of ancient Greece, it is a circular-plan building with a religious or funerary purpose), often the Prytaneum, or prutaneîon [ πρυτανεῖον ].

Hearth fed by the sacred fire of the city, the Prytaneum is the symbolic and political heart of the city. 

Note UPG: It is also partly by this aspect related to Hestia that we give her a political perspective within her cult. 

These two attributes also have another similarity this time of geographical order: indeed, most of the traces that relate to the mentions of the goddess are centralized on the island of Cos. 

We find initially within Ishtmos, the ancient center of the island, the calendar of the deme. Governing the public worship of the city, there are 3 fragments of inscriptions dating from the second half of the 2nd century BC. 

We detect the mention of Hestia Phamia, previously designated by the epiclesis Tamia. Celebrated on the 1st day of the month of Panamos (June/July) on the occasion of the new year (Panamos being considered as the first month of the annual cycles). It was offered to her as an offering, cakes as well as half a third of barley which were consumed within the public hearth. 

This sacrifice was associated with a second deity whose identity is not decipherable. 

Nevertheless, it is possible that the latter may possibly refer to Zeus, since the prescriptions of the calendar of Isthmus (place and nature of offerings) echo the ritual of Batromios (February - March) in honor of Zeus Polieus in the city of Cos. Indeed, after a first sacrifice of sheep dedicated to the king of Olympus, a second one is made in Hestia accompanied by the same offerings as at Isthmos, although no epithet here is specified for the goddess.

For the aside, this mention of Hestia poses a dilemma in terms of its primary understanding. Indeed, without the use of epithets / epiclesis, it is complex to affirm with certainty the character that the mention takes. Does it refer to the force of the sacred fire itself, which in earlier periods was the only primary reference, or indeed to the personified divinity?

Moreover, it is in the necropolis of Marmaroto that an inscription dated from the 2nd/1st century BC on Ishtmos and Hestia Phamia is found. The content of the registration is this one:    

Ζωπυρίων Ἡραϰλεί|του ναϰορεύσας τὸ | ἀφίδρυμα τᾶς Ἑστί|ας ϰαὶ τὰν στάλαν | Ἑστίᾳ Φαμία ϰαὶ | τῶι δάμωι τῶι | Ἰσθμιωτᾶν.

Traduction: Zopyrion, son of Hérakleitos, former nacore, (dedicates) the statue of Hestia and the stele to Hestia Phamia at the pilgrimage of the Isthmians.

To fully understand the meaning of these words, it is important first to briefly define the term nacore - neokoros [νεωκόρος]

Sometimes spelled neocore, the word refers to a title given to a person (sometimes judges), habituating themselves to the duties of guardian / administrator of a temple, and assistance in the rites celebrated.

Its etymology also makes sense in the face of the endowed role, since neokoros [ νωκόρος ] is composed of neos [νεώς] meaning 'temple' and koreos [κορεω] meaning 'to sweep, clean'.

Thus made intelligible, the inscription brings us its share of substantial information: 

We first learn that people serving from afar or lending to the virgin goddess are not necessarily women, virgins. (This is also a finding that will be recalled within the text concerning the calendar of Halasarna).  It is clear that this argument is indeed a received idea, although it involves a conceivable justification through a generality in Greek custom as well as a truth within Roman traditions.

The inscription also reminds us of the presence of the cult of Hestia within the deme of Isthmos, but more precisely that of Hestia Phamia.

However, a calendar mentions a different day associated with the worship of the goddess: the calendar of Halasarna dated at the end of the 3rd century BC. 

The sacrifice takes place mainly for the goddess under the epithet Phamia, on the 12th day of the month of Hyakinthos (June/July).

The latter is carried out in two stages: once again, the animal mentioned is that of a sheep. In the first part, the priest performs the preliminary sacrifice that women cannot attend. 

This clarification is justified within the second part. In the latter, the meats are taken to the timacheion where the suite of sacrifices in honor of Apollo and Hestia Timacheia take place. The epiclesis and the place used confirm this political aspect of the goddess, they also justify the exclusion of women historically speaking, since they are excluded from this sphere at that time.

As for the epithet Demie [Δημίη], it is attested in Paros within a monument dating from the classical period, see archaic. Compared to the epithet Phamia, the epithet Demie remains very poor in terms of information input and even context. In fact, it is very exactly the only mention of this epithet associated with the goddess located to date. The island of Paros, implanted in the cult of Aphrodite under various facets including civic and political could fall within the same field of action, since the separate adjective Demie remains attested to it and gives several meanings to its use: "who protects the people", "chosen by the people", or "public". Associated with Hestia, the attribute indeed has close similarities with Aphrodite Pandemos.

Eli strikes again with new epithets and epiclesis on our sweet ans warm lady Hestia !!

PARTHENOS- [Παρθἐνος] - Young girl/maiden

The term Parthenos means 'little girl' but also 'virgin woman', 'single'. Its etymology takes root in the same place as the Parthenon, and that of the Parthenon 'damsels': from the Greek word parthenon [ παρθενών ]. This ancient name refers originally to apartments intended for single women in a household. In the case of the Parthenon itself, it was a particular room within the temple whose identification and conditions for attribution of its name are unknown in this context. It is also through the link of the cult of Athena Parthenos within the Parthenon that its translation is said to be 'the temple of the virgin goddess'.

As mentioned above, Parthenos is not an epithet unique to Hestia; it is also associated with Artemis and Athena. Their common trait: being part of the group of goddesses that are called 'virgin goddesses'. Hestia would also be directly represented within the Parthenon, on the eastern pediment. 

To find out more: the association of the expression 'little girl' with terms referring to the construction of virginity is still explained by customs that have dragged on until very recently within developed societies.  “little girl / young girl" is used until the 20th century directly to designate unmarried women, and consequently to so-called virgin women (Time when the concept of virginity was only lost at the moment of official union, marriage).

UPG: I suppose that the association of this epithet with Hestia comes from its attribution to the other virgin goddesses, Athena and Artemis, and by its presence on the pediment of the Parthenon. 

Goddess of the Parthenon’s eastern pediment (Hestia), 19th-century reproduction, plaster cast painted from an original marble of the Parthenon’s pediment

147.3 x 114.3 x 91.4 cm Blanton Museum of Art, University of Texas at Austin 

KOUROTROPHOS [κουροτρόφος] - child nurturer 

The epithet Kourotrophos is what is called a transdivine epithet. Attributed to multiple deities, predominantly female, meaning child nurturer

It is mainly associated with Athena or Artemis, and the epithet is most often depicted by a figure of a woman holding a young child or an infant in her arms or on her lap.

Its earliest attestation dates back to the Classical period, with initial sources being primarily epigraphic. Within the calendar of Erchia, Kourotrophos is mentioned six times in a relatively similar manner. Each sacrifice associated with the term is a piglet. This pattern is also observed in other calendars, such as those of Marathon and Tricorynthos, though occasionally sheep are sacrificed. The omnipresence of the term in the Erchian calendar gives weight to the nature of the term Kourotrophos in the Suda.

Derived from the Medieval Greek Soûda [Σοῦδα], the term refers to a work resembling an encyclopedia written in Medieval Greek at the end of the 10th century. It asserts that Kourotrophos represents Gaia, the deity representing the Earth: “by giving thanks to Gaia for food; he established the custom that those sacrificing to any god first sacrifice to her.” However, no classical source confirms this claim.

Some scholars theorize a connection between the entity Kourotrophos and Hestia. As mentioned earlier, the goddess Kourotrophos was always honored first in any sacrifice, a feature unique to the deity of the hearth. Another point that could make sense is the association of the Earth with Hestia, the goddess seated on the Omphalos, the center of the world at Delphi, also referenced as Hestia Pythienne. During the Hellenistic period, it was Aristophanes who highlighted this proposition. The scholiast reports the mention of Kourotrophos in connection with the Earth and/or Hestia, justifying the hypothesis by the sacrifice made before that of any other deity.

Also presented from a political perspective through the epithets of the prytaneion, the boulē, and the timouchoi, the goddess also fulfilled a role that could be described as kourotrophic within the conventional civic world. Birth rituals and official incorporation into the household, initiation into the city, oaths of the Athenian ephebes—examples abound regarding Hestia’s role straddling the private sphere of the home and the public sphere of the city’s political hearth. Indeed, an ephebic decree dating to 79/78 BCE concerning the ceremony marking the ephebes’ transition mentions the kourotrophic entity, Athena Polias, and Pandrosos on the Acropolis.

Although used as an epithet, Kourotrophos was also theorized as a distinct deity, particularly during the Classical period.

I think it's also related to her maternel facet.